Tovia Singer Says Jesus Can’t Be The Angel of the Lord & Fails!
Many skeptics claim that Jesus cannot be the “Angel of the Lord” in the Old Testament. One popular voice among them is Rabbi Tovia Singer.
He argues that Christians are simply inserting Jesus into mysterious passages—grasping at shadows and types. But is that true? Or do the Scriptures clearly present a divine messenger worthy of worship?
Let’s walk through the arguments, the Scriptures, and the stories often used to suggest Jesus is indeed the Angel of the Lord.
Genesis 1:26 — Where the Caller’s Question Begins
The conversation opens with a familiar question:
“I’ve noticed a recent steering away from the traditional Genesis 1:26 arguments to much more of a focus on arguments such as the Angel of the Lord. Could you maybe give a breakdown of this argument?”
The caller notes that Christians are no longer relying solely on Genesis 1:26 and are now focusing on deeper, more direct examples—like the Angel of the LORD.
But before we explore those examples, it’s important to understand why Genesis 1:26 is still a valid and foundational reference point.
“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” – Genesis 1:26
This verse has long stirred theological reflection. Who is God speaking to when He says “Let us make man”? Some claim it’s a royal “we” or a conversation with angels.
But angels aren’t creators—they don’t share in the divine image.
The context and grammar point to a plurality within God Himself. This “us” reflects the internal counsel of the Godhead, consistent with Christian belief in the Trinity.
Christians aren’t shifting away from this verse because it’s weak—they’re building upon it.
Genesis 1:26 opens the door to recognizing that the Father, Son, and Holy Spirit have always been present and active from the beginning. Share on XThe Angel of the LORD, who appears throughout the Old Testament speaking as God, receiving worship, and forgiving sins, fits seamlessly within this view.
In other words, Genesis 1:26 lays the theological groundwork for understanding later encounters with this divine figure. The question isn’t whether Jesus is in the Old Testament—it’s how He chose to appear.
And one of the clearest ways is through the mysterious, worship-worthy Angel of the LORD.
The Book of Hebrews Doesn’t Deny Jesus’ Preexistence
Rabbi Singer references Hebrews 1:1-2 to argue that God only spoke through prophets in the Old Testament:
“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” – Hebrews 1:1–2
But this doesn’t exclude Jesus’ pre-incarnate appearances. It simply emphasizes the Son’s ultimate role in God’s redemptive message.
Hebrews 1 later says:
“For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” – Hebrews 1:5
This verse quotes Psalm 2:7, not to deny Jesus’ divinity, but to show that Jesus is superior to angels. It never says He was never seen before—it distinguishes His divine sonship from created angelic beings.
Genesis 16 and 32: Hagar Meets the Divine Messenger and Jacob Wrestles God
One of the strongest proofs comes from Genesis 16, where Hagar meets the Angel of the Lord:
“And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?” – Genesis 16:13
She doesn’t merely see a messenger—she calls Him God. More importantly, Moses, the narrator, affirms her conclusion. This is no ordinary angel.
The encounter in Genesis 32 is another pillar for the Christian argument:
“And Jacob was left alone; and there wrestled a man with him until the breaking of the day.” – Genesis 32:24
“And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.” – Genesis 32:30
Jacob didn’t think he wrestled with a symbolic messenger—he knew he encountered God.
Rabbi Singer appeals to Hosea 12:3–5 to redefine the event:
“Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; Even the Lord God of hosts; the Lord is his memorial.” – Hosea 12:4–5
But this supports the Christian view! The passage equates the angel with the LORD of hosts—further showing this was no created being.
Judges 2 and Psalm 2
In Judges 2:1, we see another moment where the Angel of the Lord speaks in the first person as God:
“And an angel of the Lord came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.” – Judges 2:1
Only God delivered Israel from Egypt—yet here, the angel claims that act directly. This is either blasphemy or deity.
Another objection from Rabbi Singer involves Psalm 2, especially the last verse:
“Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.” – Psalm 2:12
While some translations debate the word “Son,” this passage has long been seen as messianic.
Reverence, submission, and worship are directed toward the Son. No mere man is ever called to be trusted like this in Scripture. The existing appearances of the Angel of the LORD are powerful enough.
Understanding the Word “Angel” (Malak)
One of the biggest misunderstandings is the word angel itself. In Hebrew, the word is malak, which simply means messenger.
Malak” ≠ created winged being
Malak” = one sent with a message
In Genesis 32, even human messengers sent ahead by Jacob are called malakim. So when God appears as the “Angel of the Lord,” it doesn’t imply He’s a lesser being.
It means He’s taking the role of a sent messenger—often in physical form.
If God wants to appear in a form and deliver a message, He could rightly be called malak.
Christians don’t insert Jesus into the Old Testament—they recognize Him there. Share on XThe Angel of the LORD is:
- Worshipped
- Called by God’s name
- Speaks as God
- Receives offerings
- Forgives sins
- Identified as the LORD
And the word malak—messenger—only makes sense when understood in this divine context.
Seeing Jesus in the Old Testament
The evidence throughout the Old Testament is too consistent—and too divine—to ignore.
Whether it’s Hagar naming the Angel of the Lord as God, Jacob wrestling with the divine, or Judges 2 revealing the Angel who led Israel out of Egypt, we see a consistent pattern: this is no ordinary angel.
This is a divine messenger, worshipped, trusted, and spoken of as the LORD Himself.
Far from Christians “ghost hunting” in the Hebrew Bible, they are recognizing what the Scriptures have already revealed—that God has shown Himself throughout history, and one of those ways was as the Angel of the Lord.
When we understand that malak means “messenger,” it opens the door to a deeper and more accurate understanding of how God interacts with His people.
If you want to see this argument walked out step-by-step, I encourage you to read this article where the Rabbi admits Christians were right all along.
It will strengthen your faith and give you clarity on why Jesus is not a created being—but the eternal Son of God, who has been revealing the Father from the beginning.
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